Musings on trans-personal consciousness

Sitting on a ridge in the Mojave Desert, just north of Joshua Tree National Park, watching a rain storm blow in…

Like fronts of weather moving across a landscape, similarly, emotions and beliefs blow across human societies and through human consciousness, and we, without the “meteorological” tools to see, measure, track, or forecast those fronts of emotion, instead experience them as arisen from ourselves, individually, and thus with no capacity to prepare for and shelter ourselves from them, so that we might be able to remain largely unaffected and undamaged by the storms such fronts can bring on. Instead, we are overwhelmed by them, and blown like tumbleweeds across the emotional landscape; a society, a world of tumbleweeds blown about without shelter or stability.

We have yet to understand that...

To read the rest of this short musing, please go to:
http://www.steveberer.com/work-in-progress/
or specifically:
http://www.steveberer.com/work-in-progress/2018/12/30/musings-on-trans-personal-consciousness

Arrownd her klay silluwet, 2

As I re-think the images I'm creating for my ebook, The Song ov Elmallahz Kumming, Bouk 1, I began experimenting with ways to represent changing states of consciousness.

Below, you will find a 27 second experiment, as I develop my ideas. I'd love to hear your critical feedback. It will help accelerate my growth and development.

You can also view a higher resolution version of this video on YouTube: http://youtu.be/cbNwadWdlKo

Arrownd her klay silluwet

In my previous post, Feb. 15, 2013, Song of Elmallah, image 2, I uploaded a highly superimposed image that will become an illustration for my in-process ebook, The Song ov Elmallahz Kumming, Bouk 1. I also briefly discussed the conceptual foundation for using superimposition as a means of expression.

As I was reworking the image last night, Nancy looked into my study, so I asked her what she thought of the new version. She didn’t like it. Undecipherable and lacking visual coherence. Well, Blake was right, corporeal friends are spiritual enemies (and vice versa). In this case, acting as my spiritual friend, my wife didn’t withhold her bad news. And, being my own spiritual friend, her comments made sense.

Part of the problem is that superimposing images is a process, and the process gets lost in the reduction to a final version, a single image. I thought of that life-changing experience I had, walking the beach in Provincetown lifetimes ago, in which the whole trek from MacMillan wharf to my cottage sandwiched between the Penny Farthing and the Green Monster, a 25 minute walk, took place in a single instant. No, I didn’t take one giant step, boom, and I was home. And no, I didn’t slip thru a wormhole (best as I can figure). Rather, my sense of time dilated. I knew every single thing that would happen on that 25 minute walk, every person I’d see, every detail I’d experience. But in that dilated moment, nothing seemed strange to me. It was simply a moment like any other. It was only after I got home, saw where I was, came back to my “normal” sense of time and understood what happened, that I fell smack-down in utter astonishment, looked up at the starry sky, and tried to figure out what just happened.

So, folks, here’s an opportunity for you to experience a dilated moment. I’ve taken my “instantaneous image”, and dilated it into a 42 second image, including some periodic voice-over coupled with overlaid text. Now, this experience won’t necessarily help you to like my aesthetics, but I hope it will help you understand and appreciate the image, and a bit of the poem that the image is meant to illustrate. And maybe, it will even give you a taste of one kind of mystical experience, dilated time, so that you can experience directly how limited our consciousness is, and how much more is possible and even/almost within our grasp.

You can also view the video in slightly higher resolution at
http://youtu.be/gQKxZbtauVw

Jacob on the road

Reading Zohar, Vayekhee 423

... Rav Yehuda said, “... Also, each of us is worthy that the Shekhinah will not depart from us.”...Rav Yosi said, “We have learned that a man should not rely on a miracle...” It is written that Ya’akov said, “If God will be with me,” referring to the union with the Shekhinah, “and will keep me in this way...”

I have always feared that I am alone.
Looking back, always at my side, You were there.
I am awlway feerz, I will be abbandon.
Loukeengz bak, side tu side, Yu ar thaer.

Last nite in the Hevvenlee Akkaddammee
I see, an the jujmenz ov this werl
Hav no vallewz. Thay ar shaddoez an illuezhen.
When I re-enter my Addomz
The shaddo taken solid form,
Illuezhen fule the empteeness a thot.
My eyes and my feelz, thay konvins me
The jujmenz ov this werlen
Ar the truth and the Werd.

Transforming our psychological ground

Our work:
Transforming the psychology of accumulation
To the psychology of sensitivity;
The psychology of control and conquest
To the psychology of empathy and compassion.

These are goals that cannot be framed in 12-step programs or 5 year plans. This is not a generation’s issue or a systemic flaw to be fixed with new laws or higher average wages. These are changes that work in evolutionary time, not human time, and our human engagement, if it is to be sustained, must be embedded in, and central to ideologies that have trans-generational endurance. I think specifically here of religious ideologies.

These ideals will come into direct conflict with political and economic desires, where accumulation of power and wealth is the guiding animus, and in which individuals are driven by nothing more than the dictates of self, which require an enemy, a competitor, or lower economic or social classes to motivate action and measure success. Respect and empathy, on the other hand, are values that require, in large measure, effacement of self, or more accurately, a higher sense of self. This is counter to our biological condition. Therefore, many will argue against the very viability of such an ideal, and those that argue for it will be working against a daunting gradient in biology.

However, I would argue that there is a counter-gradient in nature, a spiritual or divine gradient, more subtle than biology, and working on a longer wavelength, such that biology will appear dominant and more efficacious in generational time, but spirit will prevail in evolutionary time.

This is not mere fantasy or romanticism. It is now 2500 years since the Hebrew Prophets first articulated the basis for these ideals, and since then we see that for every cresting of political oppression and predatory economics, consistently and irresistibly there have arisen social, religious, political, and economic forces to counter and overthrow these regimes.

Witness: the re-emergence of Catholic faith in religiously eviscerated Poland, a re-emergence and resurgence strong enough to cast off the yoke of a superpower.

Witness: Marxist ideology, founded on deeply flawed sociological and psychological principles, which was yet able to swell in a single generation to effectively counter unrestrained predatory capitalism. Core principles of Marxism are now integral components of all high-functioning capitalistic systems, including unions and coops, workman’s comp and unemployment compensation, social security and universal health care. (Ironically, we do not yet see a similar, but opposite integration into most communist/Marxist systems, which remain predatory on the individual. However, Kerala state in India may be one of a few emerging counter-examples. Some might also argue that the Scandinavian countries are Marxist states that have successfully integrated capitalism.)

Witness: the emergence of a culturally, economically, and politically vibrant (and militarily powerful) Jewish state in the face of the most profound disaster to the Jewish people since the Roman destruction. Is there another example of such a reversal of fortune in all of history? Note also the rapid migration of anti-Jewish animus from Christian lands to Muslim lands, exposing the temporally local biological cross-currents and backwashes that are trying to counter the aeonic, spiritual tides of a Jewish national identity.

Indeed, I would argue that today the teaching of the Prophets is more well-known and more motivational than at any time in history, and that the force of their words, within and outside of religions, will increasingly shape political and economic systems.

Witness: the success of the American experiment based on prophetic ideals of freedom, justice, and equality, and of the value of the individual. America was founded to counter “divine right” and social and economic entitlement and ossification. The US continues to be a powerful magnet, drawing the best, brightest, and most idealistic from nations around the world, thus enhancing the likelihood of its continuing success. I would argue that America is the first example of a nation constituted on the prophetic ideals derived from the divine wavelengths valuing sensitivity and empathy over accumulation and power. The critical reader, of course, will immediately note how the biological cross-currents and backwashes of accumulation and power have swept across, and are disrupting these spiritual forces.

Time is Illusion

As Rovelli explains it, in quantum mechanics all particles of matter and energy can also be described as waves. And waves have an unusual property: An infinite number of them can exist in the same location. If time and space are one day shown to consist of quanta, the quanta could all exist piled together in a single dimensionless point. "Space and time in some sense melt in this picture," says Rovelli. "There is no space anymore. There are just quanta kind of living on top of one another without being immersed in a space."...

Einstein, for one, found solace in his revolutionary sense of time. In March 1955, when his lifelong friend Michele Besso died, he wrote a letter consoling Besso's family: "Now he has departed from this strange world a little ahead of me. That means nothing. People like us, who believe in physics, know that the distinction between past, present, and future is only a stubbornly persistent illusion."

The rabbis concur in their biblical exegesis. "There is no past or future in Torah," they teach. Therefore they are not bound by the vector of time and its inherent causality. Thus Abraham is bound by the laws of Kashrut (keeping kosher) even tho those laws were received "historically" 400 or more years after Abraham died, and Jacob studied in a Yeshiva (a school of Jewish learning, especially Talmud) even tho Talmud was not compiled until about 500 CE, or about 2400 years after Jacob died! From a historian's point of view, this kind of exegesis sounds like mere foolishness. From the point of view of quantum mechanics, the rabbis were brilliantly prescient.

Consciousness and personal narratives

Phenomenological observations:

In the eleven hours of intense prayer/introspection of Yom Kippur, I found myself contemplating, and critiquing, the narrative (narratives) that I have constructed to give shape, identity, and meaning to my life. In other words, I was researching, editing and rewriting my past.

Everyone does this, altho it seems many or most people do it quite unconsciously. So let me amplify: Our personal (and public) narratives are not just a compendium of all our experiences. Our narratives are constructed with much effort, however unconsciously. We include and exclude events from the sum of our experiences. But the process is not merely a winnowing. We edit, revise, distort, deny, and create ex nihilo, our past as we manage our narratives.

This process is not just limited to people in therapy. It is a day to day part of every human life. Going on a diet, managing anger, engaging in a rant, building a relationship, unraveling a relationship, going to work, staying home from work. These all involve building and editing our personal and public narratives. Indeed, everything we do is grist for the mill of our narrative building. And to observe ourselves doing this is what we call phenomenology.

To say this differently, we not only think our thoughts and do what we do. We also watch ourselves thinking our thoughts and doing what we do. And, as we watch ourselves doing what we do, we edit what and how we remember it. Problem is, what we leave out is not simply gone. What we edit and distort does not simply replace what actually happened. What we create does not simply take its place in the narrative without trace.

Our minds are compendiums of all that we experience, of all that we perceive and all that we misperceive, and all that we distort. The more inaccurate, distorted, and imaginary our narratives, the more limited and burdened and blind we become. The more static and bounded our narrative, the more constrained and choked our lives become.

Thus the process of narrative-editing is an existential necessity, if we are to change, grow, and renew ourselves. We read about this in various holy texts. It is true. The blind can regain sight. The troubled and the burdened can become free (or, more accurately, freer).A moral imperative can emerge in a hedonistic or cynical or sociopathic life.

Need I mention that a significant rethinking of one’s narrative is rarely fast, easy, or pleasant?

Turning back to the phenomenological process itself, we come to realize that we have multiple threads of thought concurrently ongoing in our consciousness. These layers include the obvious intellectual, emotional, and sensory layers. But we also think on supra-rational and supra-sensual (extrasensory) layers, as well as instinctual and autonomic layers. And at the same time we have multiple layers of self-observation overseeing all these processes.

Jung and others have lumped much of this multi-tiered thinking into 2 categories, the personal unconscious and the collective unconscious. I am trying here to be more precise than that. Being more precise, we can shed light on these “unconscious” realms, and we can more carefully, accurately, and responsibly edit our personal narratives. And thus we might increase our mental and moral development, our sensitivity to and respect for earth and the life it contains, and our awareness of a partnership with the Divine to create a world of kindness.

Nite, completed

What follows is a completed version of the poem Nite, the first part of which I published on this blog on 3/24/08. The poem is part of a series entitled Lanskaeps in Aengziyettee (see 12/30/07) which is itself embedded in a book-length work in progress entitled The Pardaes Dokkumen.

The idea around which the poem is built is described briefly in my posting on 3/24. To follow up on that explanation, each line in Nite is refrained with an echoing line that was composed based on similarity of sound. So for example, the poem begins, “Yu will see Messiya kum.” This line is echoed in the following, refraining line, “Yu see, deziyer kumz.” The whole poem is structured that way (with the exception of the voice of Rabbi Akiva just before the end). So, you can see that there are really two poems here, conjoined not by theme, or image, or even style, but by a common “ur-sound.” It is as if I sat with my ear to a wall trying to hear a conversation in the adjoining room. Following the poem are some further notes on the process of its composition, and how it reflects my understanding of the nature of consciousness.

Nite, in 2 Howzez
(3rd layering, completed 4/15/08 // 9 Nisan 5768)

Yu will see Messiya kum
                    Yu see, deziyer kumz
An hiz armee, chieldlike,
                    All disarmen, all mieldlike
Tu be slotter on the plaenz
                    Plotting withowt planz
But all thaer hope iz still undeferd.
                    And all yur hoeps so still, inferd.

Nite iz kum with its kaerz all brooden.
                    Wut mite kum frum such a kaerless moodenz?
The perpel figz ar skatterz on the pathez
                    Perpel fewgz, skawlding, empathek
Over-ripe. The waggen weelz krush them
                    Over-rot with aggonee and blushez.
And he hu iz keeper the orcherd
                    The seekerz ov luv torcherd
Iz looz pride and proffet allike:
                    With lawz and liez and powetree, allike.
Taengellen branchen in wont ov hevvee pruningz.
                    Taengeld embrasez with a hevvenlee prommis.

Moist wallz ov shale so lustrus az kwortz,
                    Immerst, waren shawlz in selesteyel korts,
Theze long an eregguler hallz ov Pardaes.
                    The long enrapcherren kallz ov Pardaes.
Beyond the sferen ov moon and sun;
                    Bownd tu the serf, its moodee song;
Beyond this ribben ov mezher an set;
                    Bownd by a ribbeld an mezmarek kwest;
Beyond the sensen ov konshents and thot.
                    Bownd in the tenshen ov kawshes and swov.
Limmitless nuthinglee shaepless nite.
                    Subliminnel utterlee eskaepless life.

          Akeva taeks hart. "This iz the forres
          "Ware the trael tu messiya muss be fownd.
          "I will not sees till I breeng Hem tu don,
          "And leed the pepel tu a Pardaes beyon."

Messiya weeps at the length ov nite.
                    Deziyer streekt with the angst ov life.


To compose a poem like this is particularly slow going. It is like solving a set of simultaneous equations without calculus. One must substitute one value after another for each variable until an approximate and acceptable solution is found. In this case the variables are the "ur-sounds" and the values are words. You can therefore read the poem two ways. You can read the left-justified lines as a single entity, and then read the indented, refraining lines as a second, distinct poem. Or you can read a line and its refrain, with the purpose of capturing the phonetic interconnections between them.

In my comments before the poem I said, "It is as if I sat with my ear to a wall..." With this image I am simply expressing the commonly held view that language emerges from a deeper, universal knowing. Indeed, this is precisely what our consciousness does: dimly hears and translates a transcendental Voice. When I say "transcendental," what I mean is, "of a higher dimensionality," or in 19th century language, "eternal and infinite." And if this is the essence of consciousness, as I believe it is, our being is purely an echo of that Being.

In sum, the poem attempts to express two things. Most obviously, it tells two concurrent narratives that are phonetically intertwined. However, it also emulates the process by which our consciousness emerges from the liminal threshold of the Divine.

Literary Complexity and its Antithesis, Ambiguity

This relatively short essay is part of an on-going series of musings concerning language in the service of clearer and more insightful modes of thought. The interested reader who is, as yet, unfamiliar with my poetry and my program to restructure English, might want to read the following, to put this essay in context. I would suggest beginning with:

Why I Rite So Funnee [Feb 13, 2010 on this blog].
This essay is also on my website, which contains a number of book-length poems, plus some of my art and manuscripts.
Then I would search this blog for the following posts:
     A docent’s tour of my poetry, Part 1. [July 10, 2006]
     Part 2 of a docent's tour of my poetry. [July 10, 2006]
     The definitive function of true art. [August 29, 2006]
     Musings on a Non-linear Narrative Poetics. [July 20, 2006]
     RE: the poem: Guerden ov Addomz (see 10/26/06) [November 10, 2006]

So...

There are many ways to be accurate in thinking and writing. A marvelous statement on “traditional” understandings about literary accuracy can be found in Richard Moore’s essay, “Seven Types of Accuracy” in his book The Rule that Liberates. However, we have made enormous gains in science that are not reflected in our arts, and especially in poetry. Our language and our use of language have not kept pace with our ability to See. We still measure the accuracy of language by our ability to say one thing clearly, unambiguously.

Sadly for the traditionalists, we have passed beyond a world of one dimension. We realize (or must realize) now, that we live in a highly superimposed world. There are many ways of seeing, many ways of feeling, many ways of knowing, all coexisting, each with its own particular value. There are many competing, and often co-equal truths, that point to a higher truth or truths. An educated, and more importantly, an ethical individual must become aware of them all. This is the job of literature in this era. We must implement these ways of thinking, and not merely theorize about them.

To this end, in my poetry I sacrifice accuracy in one dimension (one level of meaning) to gain accuracy in multiple dimensions (multiple levels of meaning). For some people it makes my writing too difficult to penetrate. I truly regret this, but I will persist in my vision. Perhaps if I explain how it works (how I think and compose), I might be able to make my poetry a bit more approachable. What follows are two common examples of superimposed meanings that can be found in my writing. The first involves modifications of spelling. The second involves modifications of grammar and verb tense, as well as spelling.

On September 25, 2006, you can find a poem entitled “Kinder, Prepare Yurselz.” We will go no further than the title, which contains two variant spellings representing superimposed ideas. The first is the word “Kinder,” which is intended to have two meanings: 1) “to be more compassionate,” which, if I didn’t intend a second meaning, I would have spelled “kiender” to indicate the long “i” in pronunciation, and 2) “children,” from the German and Yiddish. The second variant in spelling that signals multiple meanings is “Yurselz.” The word refers directly to the word “yourselves,” but I have substituted “-selz” for “-selves” to show that this is not simply a psychological process related to the self, but a process that must penetrate all the way into our bodies, into our cells. We children must prepare ourselves profoundly, physically and mentally. And we must prepare ourselves to be kinder, more compassionate. I could delve further into the implications, but I hope that gives a sufficient taste.

The second example can be found on November 2, 2006, in the poem “Plowmen with Taelz.” In the second stanza I write:

     "I meet a plowman a reternen frum feelz.
     "He will say, ‘For jennerratenz I am plow this expanz.
          ‘My lingz ar groen frum its oxxide dust.

There’s a lot going on here! We have the clashing present tense of “meet” with the future tense of “will say.” I did this for a number of reasons. The simplest is that often our experiences are not understood until much later, so that what we hear now, we will re-hear differently in the future. Secondly, time is purely a function of consciousness. I have come to believe that past, present, and future all coexist, but our experience is limited, as Blake says, “by our senses five... which are the inlets to the Soul in this age.” “For jenneratenz I am plow” suggests another aspect of the time-consciousness unity. The moment of consciousness in this statement spans generations. Such a claim has important implications, both for the definition of “self,” and for our understanding of how experience and belief are culturally transmitted. Finally, “lingz ar groen” is fraught with meaning. “Lingz” are both “lungs” and “languages” and “groen” is both “grown” and “groan.” And all the possible combinations of meanings coexist and amplify each other.

Understanding how I write may not make reading my poetry any easier, but perhaps you may be comforted to know that there’s reason, purpose, and intention in it. Perhaps it is only cold comfort.

However, I think it is very important to make this distinction: what I’m trying to do is the opposite of what I see as an overwhelming tendency in modern poetry, that is, the creating of intentional ambiguity, the purpose of which is to create the illusion of deeper meaning(s) without the author’s intentionality of what that meaning is. We know this kind of ambiguity creates merely an illusion of depth, because a byword of modern poetics is that “the reader must create the meaning,” thus absolving the author of that responsibility. I reject this perspective entirely. It is the author’s job to create meaning, and to convey it clearly.

Now, the search for multi-dimensional accuracy is not a matter of (mere) rationalism and logic. Often the choices one makes are intuitive, or based on feeling and sensuality. Depending on the author’s success, the accuracy and richness of the language may be deteriorated or amplified. The author is guided, to one degree or another, by personal, transpersonal, and/or transcendent (dare I say Divine) knowledge, and the literary outcome is dependent on the quality, authority, and genuineness of that knowledge.

In pursuit of the scientific method, modern language has evolved to strip ambiguity, at the cost of reduction in levels of meaning. English has been the leader in this enterprise, thereby becoming enormously powerful (and by the way, a highly intimidating carrier of dangerous culture to those who resist this process). I have tried to break the mold of English, not as an act of resistence, but in an effort to regain complexity of knowledge and efficiency of expression, while holding onto accuracy of language. This is not a strange or unique or aberrant goal. Mathematical notation epitomizes this process. One need only read a modern physics text (say Feynman, who speaks to expert and layman alike) to experience the efficient complexity of thought embedded in mathematical language.

In sum, our art and language have the ability to evolve, and to evolve us, into higher levels of consciousness, but that requires new kinds of language and language tools. Failing that, our art will remain mired in Aristotelian one-dimensionality, and we will, with impotent romanticism, look back on the literature of “ancient” languages, such as Hebrew/Arabic and Sanskrit, as the last bastions of holy ambiguity.

Musings on the nature of cause and effect

We must rethink our linear and simplistic ideas about cause and effect. This is true not only for the physical world, but even more critically, for the nature of consciousness, or as some would call it, the spiritual world. The following poem continues my explorations on these matters.

Mewzen on Kawz in Effeks

Hoeshaya 8:4: "They ordained officers but I [God] did not know."

How kan this be?
Wut iz it God duz not kno?

Thus we ar telld:
The hewman Seel in Addom iz non-exxisten.
Oenlee az it seek holeeness,
Oenlee az it bilden knowen,
Oenlee az it persu justis,
Duz it rizen tu exxisten.
Els it stumbel in degreez a darkness
And exxert itsellz tu no effeks.

Addom themsell iz mere indetermennus.
The Prezzens a God alone giv direkten tu the werl.
And wut iz not tu God will fall awway, debree,
Az a skatter a leevz sterrd by a winden,
Az a pile ov ashez, a life bernd awway.

That wich livz in darkness, in Addom
Haz no fewcher in Godz evolven werlz.
It shudder and flikkerz, it vibe and reverb
Beneeth the kawz and effeks a Life.
The vast and tedeyus hewman laberz
Ar but soyelz in wich the dellakkut frute
Ov the hewman Seel iz seed and rooted.
This sivvillazzaten, this moest ov wut we see
Iz insubstanshel, iz a dezzert merrozh,
Like dust devvelz sterrd by owwer on-rushen Lor.

The Ejjipshenz, the Babballoneyanz, and the Romenz,
The inkwizzatterz, the zarz, the notseez,
The iyattolahz, thay will all tare down,
But the Lor iz lift Hem holee wunz.
And the tru, the holee werk kontinnewz
And, nevver dout, but nuthing haz bin loss.

Tahara: "purities," also used in the sense to prepare a body for burial

Deer Wunzelz and Rappunzelz,

There's nothing like good poesy. Well, anyway... today, I'm not uploading the one that refers to Darcy Thomson's On Growth and Form. That one's titled "Lamment ov the Hi Preest." It happened to me while walking my son Cal to school. Aaaaannnnd, I'm not uploading the one that explores, in an imagistic manner, the way in which randomness and determinism are simply two sides of a divine coin. It begins with a cool epigram from Zohar 1:15b, "The letters and vowel-points follow (Him) in their singing... like an army at the behest of the king."

Instead, this (which was recently published in the journal Sh’ma)...


Tahharrah: Boddeez ov Lite
               week ov Va'yera, (Genesis 18-22)
Thare iz a man, hiz boddeez wer lite.

Wen he sat in hiz hows, mingeld with eevning,
Hiz boddee ar shaddoez in the pajez ov a bouk.

Wen he wokkt on the way, hiz chields befor him,
Hiz boddee iz a darkness aggenst the briten sun.

Wen he praez with hiz minyen, wisper and wunder,
Hiz boddee ar not, but a fluttering shawl.

Ware he sell frum hiz skreen owt tu the markets,
He wer fleshee fasez, and hevvee armz.

He haz wokkt in feeldz, furro and klod,
The raen a dripping down hiz shivver ov boenz.

This iz the man and hiz boddeez ov lite.

Eech benden shape and eech deegree ov thikness
Iz a vael, abstrakt on the Hevvenlee pallas.

Eech gate tu Hevven iz thin az a shaddo,
     Like a pawlish marbel, likwid and smooth.
Eech windo dissolvz in a prizzem ov lite,
     An oeshen ov unprediktabbel glints.
It's wallz ar kerv in a mennee foelden kerten,
     Lase within lase ov intrekkut dezine.
With iyz, the man will not see a way in.

Kaerful, methoddek, intense reppattishen
Ov lissen and feel, a strikt hullakhah*,
               * Jewish law; divine behavior patterns
Such a dellakut tuch on a flutter ov shawlz.

     Like lips slo karressing her foerhed, her nape,
     Her shoelderz, her brests, such a slo karress;
     Downwerd, downwerd, in erottek foeldz,
     Lips barelee tuch, all breth and trembel...

So the man ov lite, hiz boddeez ov deziyer
Muving ekstattek* in the vaelz ov Uddoniy.
               * the fizzekz ov it iz, mor propperlee
               "Muving diskontinnuwus"